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Catena Aurea - Gospel of Mark by St Catena Aurea - Gospel of Mark by St. Thomas Aquinas About Catena Aurea - Gospel of Mark by St. Thomas Aquinas Title: Catena Aurea - Gospel of Mark URL: http://www.ccel.org/ccel/aquinas/catena2.html Author(s): Aquinas, Thomas, Saint (1225?-1274) Whiston, William (Translator) Publisher: Grand Rapids, MI: Christian Classics Ethereal Library Print Basis: London: J.G.F. and J. Rivington, 1842 Date Created: 2000-07-09 General Comments: (tr. William Whiston) CCEL Subjects: All; Classic; Bibles; LC Call no: BS2555 LC Subjects: The Bible New Testament Special parts of the New Testament Catena Aurea - Gospel of Mark St. Thomas Aquinas Table of Contents About This Book. p. ii Title Page. p. 1 Preface. p. 2 Gospel of Mark. p. 3 Chapter 1. p. 3 Chapter 2. p. 27 Chapter 3. p. 40 Chapter 4. p. 53 Chapter 5. p. 67 Chapter 6. p. 80 Chapter 7. p. 100 Chapter 8. p. 112 Chapter 9. p. 126 Chapter 10. p. 148 Chapter 11. p. 168 Chapter 12. p. 181 Chapter 13. p. 195 Chapter 14. p. 209 Chapter 15. p. 236 Chapter 16. p. 254 Indexes. p. 267 Index of Scripture References. p. 267 Index of Scripture Commentary. p. 269 Index of Pages of the Print Edition. p. 269 iii Catena Aurea - Gospel of Mark St. Thomas Aquinas iv Catena Aurea - Gospel of Mark St. Thomas Aquinas St. Thomas Aquinas Catena Aurea (Golden Chain) Volume II. J.G.F. and J. Rivington London, 1842 Catena Aurea - Gospel of Mark St. Thomas Aquinas PREFACE The Remarks prefixed to the first volume of this Translation of the Aurea Catena, apply in their substance to the following portion of it, which contains the Commentary on S. Mark. Wherever the variations from the original writers were such as to destroy the sense of the passage, the true reading has been followed, and has been placed in the margin. In other cases the text has been translated, as it is found in S. Thomas. Many of the passages ascribed to S. Chrysostom are not found in the works of that Father. Most of these occur also in a Greek Catena on S. Mark, published by Possinus, from a MS. in the Library of the Archbishop of Tolouse, and still more of them in the Edition which has been recently printed by the Oxford University Press, from a MS. in the Bodleian. A Latin Version of this Catena or Commentary had previously been published by Peltanus, and is found in the Bibliotheca Patrum; and contains far the greater number of the same passages marked as S. Chrysostom's in the Catena Aurea. It is commonly ascribed to Victor of Antioch; though by some, with probability, to S. Cyril of Alexandria. A Commentary on a portion of S. Mark published by Wastel, who gives the authorship of it and of the Opus Imperfectum in Matthaeum to John of Jerusalem, also contains a number of the same passages which S. Thomas ascribes to S. Chrysostom. Some of the extracts marked ªCyrilº are found in a Commentary of S. Cyril of Alexandria on S. Luke, lately published . by Mai. The passages ascribed to S. Jerome, are taken from a Commentary found among his works, but universally pronounced to be spurious. It has been ascribed to Pelagius, but with more probability to Philippus Presbyter, a friend and disciple of S. Jerome. It is entirely mystical, and is in many places hopelessly obscure. For the translation of the Volume now presented to the reader, the Editors have to make their acknowledgments to JOHN DOBBEE DALGAIRNS, M. A. of Exeter College. J. H. N. ERRATUM M. P. 184. note 1. for A.D. 1417. read Paris 1517. OXFORD JOHN HENRY PARKER J.G.F. AND J. RIVINGTON, LONDON; MDCCCXLII BAXTER, PRINTER, OXFORD 2 Catena Aurea - Gospel of Mark St. Thomas Aquinas Chapter 1 Ver. 1: The beginning of the Gospel of Jesus Christ, the Son of God. 5 Jerome, in Prolog: Mark the Evangelist, who served the priesthood in Israel, according to the flesh a Levite, having been converted to the Lord, wrote his Gospel in Italy, shewing in it how even his family benefited Christ. For commencing his Gospel with the voice of the prophetic cry, he shews the order of the election of Levi, declaring that John the son of Zachariah was sent forth by the voice of an angel, and saying, ªThe beginning of the Gospel of Jesus Christ, the Son of God.º Pseudo-Jerome: The Greek word `Evangelium' means good tidings, in Latin it is explained, `bona annunciatio,' or, the good news; these terms properly belong to the kingdom of God and to the remission of sins; for the Gospel is that by which comes the redemption of the faithful and the beatitude of the saints. But the four Gospels are one, and one Gospel in four. In Hebrew, His name is Jesus, in Greek, Soter, in Latin, Salvator; but men say Christus in Greek, Messias in Hebrew, Unctus in Latin, that is, King and Priest. Bede, in Marc., i, 1: The beginning of this Gospel should be compared with that of Matthew, in which it is said, ªThe book of the generation of Jesus Christ, the Son of David, the Son of Abraham.º But here He is called ªthe Son of God.º Now from both we must understand one Lord Jesus Christ, Son of God, and of man. And fitly the first Evangelist names Him ªSon of man,º the second, ªSon of God,º that from less things our sense may by degrees mount up to greater, and by faith and the sacraments of the human nature assumed, rise to the acknowledgment of His divine eternity. 6 Fitly also did He, who was about to describe His human generation, begin with a son of man, namely, David or Abraham. Fitly again, he who was beginning his book with the first preaching of the Gospel, chose rather to call Jesus Christ, ªthe Son of God;º for it belonged to the human nature to take upon Him the reality of our flesh, of the race of the patriarchs, and it was the work of Divine power to preach the Gospel to the world. Hilary, de Trin., iii, 11: He has testified, that Christ was the Son of God, not in name only, but by His own proper nature. We are the sons of God, but He is not a son as we are; for He is the very and proper Son, by origin, not by adoption; in truth, not in name; by birth, not by creation. 2. As it is written in the Prophets, ªBehold, I send my messenger before thy face, which shall prepare thy way before thee.º [Mal 3:1] 3. ªThe voice of one crying in the wilderness, Prepare ye the way of the Lord, make his paths straight.º [Isa 40:3] 3 Catena Aurea - Gospel of Mark St. Thomas Aquinas Bede: Being about to write his Gospel, Mark rightly puts first the testimonies of the Prophets, that he might notify to all, that what he should write was to be received without scruple of doubt, in that he shewed that these things were beforehand foretold by the Prophets. At once, by one and the same beginning of his Gospel, he prepared the Jews, who had received the Law and the Prophets, for receiving the grace of the Gospel, and those sacraments, which their own prophecies had foretold; and he also calls upon the Gentiles, who came to the Lord by publishing of the Gospel, to receive and venerate the authority of the Law and the Prophets; whence he says, ªAs it is written in the prophet Isaiah, Behold, &c.º Jerome: Hierom. ad Pammach, Epist 57: But this is not written in Isaiah, but in Malachi, the last of the twelve prophets. Pseudo-Chrys., Vict. Ant. e Cat. in Marc.: But it may be said that it is a mistake of the writer. Otherwise it may be said that he has compressed into one, two prophecies delivered in different places by two prophets; for in the prophet Isaiah it is written after the story of Hezekiah, ªThe voice of one crying in the wilderness;º but in Malachi, ªBehold, I send mine angel.º 7 The Evangelist therefore, taking parts of two prophecies, has put them down as spoken by Isaiah, and refers them here to one passage, without mentioning, however, by whom it is said, ªBehold, I send mine angel.º Pseudo-Aug., Quaest. nov. et vet. Test. lvii: For knowing that all things are to be referred to their author, he has brought these sayings back to Isaiah, who was the first to intimate the sense. Lastly, after the words of Malachi, he immediately subjoins, ªThe voice of one crying in the wilderness,º in order to connect the words of each prophet, belonging as they do to one meaning, under the person of the elder prophet. Bede: Or otherwise, we must understand, that although these words are not found in Isaiah, still the sense of them is found in many other places, and most clearly in this which he has subjoined, ªThe voice of one crying in the wilderness.º For that which Malachi has called, the angel to be sent before the face of the Lord, to prepare His way, is the same thing as Isaiah has said is to be heard, ªthe voice of one crying in the wilderness, saying, Prepare ye the way of the Lord.º But in each sentence alike, the way of the Lord to be prepared is proclaimed.
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